Thera 1.4: Puṇṇa
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(4):Punna, Son of the Mantanis Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =4. Puṇṇa, Son of the Mantānis = He was reborn in the days of our Exalted One(Buddha), in an eminent brahmin(priest) clan, at the brahmin(priest) village of Donavatthu, not far from Kapilavatthu(Buddha’s hometown). He was sister's son of the Elder Kondañña,1 and was named Puṇṇa. And after performing all the duties of his novice initiate, he put forth every effort till he had accomplished the highest duties of a monk. He upon that went with his uncle to live near the Lord(Buddha), leaving the neighbourhood of Kapilavatthu. And thoroughly intent in practice, he not long after became an arahant(enlightened). Now Puṇṇa came to have a following of 500 clansmen who had also left the world(for monkhood). And because he himself had 9 acquired the ten bases of discourse,2 he taught his followers in that till they, too, became experts and arahants(enlightened ones). They upon that desired him to take them to the Lord(Buddha). But he, judging it unfitting to go surrounded by them, asked them go on, and promised to follow them. They, being all fellow-countrymen of Him-of-the-Ten-Powers, walked the sixty yojanas to Rājagaha, and, in the great Vihāra(monastery) of the Bamboo Grove,3 found him and did obeisance to him. Now, when bhikkhus(monks) come to Buddhas, the Exalted Ones, it is customary for friendly greetings to be exchanged. For that reason the Exalted One(Buddha) asked them: 'I hope, monks, that you are well and have pleasantly rested: From where you came?' 'From your own country, lord,' they replied. Then he asked if there were a bhikkhu(monk) who knew the Ten Subjects, saying: ' Who, monks, of such fellow-countrymen of mine is capable, himself a simple liver, to discourse on the simple life?' 'Puṇṇa, lord, the venerable son of the Mantanis.' And when the Lord(Buddha) went from Rājagaha to Sāvatthī, Puṇṇa went there and, in the Fragrant Chamber,4 was taught the Path(Dhamma). And Sāriputta, desiring to meet him, went after him to Dark Wood, where he had gone to meditate on the Lord(Buddha)'s words, and found him resting beneath a tree. And they discoursed of those words, and had joy of each other, Puṇṇa winning his heart by the parable of the posting by chariot. Now the Lord(Buddha) proclaimed Puṇṇa chief among the bhikkhus(monks) in preaching the Path(Dhamma).5 And he one day, reflecting near the Lord(Buddha) on the emancipation(nirvana) he had won, 10 bethought him: 'Verily to me and many others, delivered from the round of sorrow, how great a help is communion with good men!' And with joy and enthusiasm he uttered this verse: ---- 4 Sabbhireva samāsetha paṇḍitehatthadassibhi|| Atthaɱ mahantaɱ gambhiraɱ duddasaɱ nipuṇaɱ aṇuɱ|| Dhīrā samadhigacchanti appamattā vicakkhaṇā' ti.|| || ---- 4 Sure with the good consort, with them Who know, who understand, who see the Good.6 Great is the Good and deep and hard to see, Subtle and delicately fine, to which The wise and brave do penetrate, even they Who strenuous live and lofty vision gain. ---- The Monk explained that the saying(gatha) contained his affirmation of attainment. ---- 1 See Ps. CCXLVI. His full name distinguishes him from the Puṇṇa of LXX. 2 The ten Kathāvatthus, according to the Abhidānappadīpikā, are Simple Living, Content, Detachment, Segregation, Endeavour, Morality, Concentration, Understanding, Emancipation(nirvana), Knowledge with Insight. 3 See Sisters, p. 81. 4 The Buddha's own cell at the Jetavana. See Sisters, p. 11; JRAS, 19. 5 Ang., i. 23. The interview with Sāriputta, after the bhikkhus(monks)' testimonial, is told in Majjhima ('Rathavinita Sutta'), i. 146 ff. further testifying to his teaching and influence occurs in Saŋy., ii. 156; iii. 105 f. 6 Attha, the subject discussed with Sāriputta. ---- 1.1-44 Commentary on the stanza of =Puṇṇa Thera= The stanza starting with Sabbhireva samāsetha constitutes the stanza of the venerable Thera Puṇṇa. What is the origin? It is said that this one was reborn in a highly wealthy brahmin family in the city of Haṃsavatī even earlier than the appearance of the Dasabala Padumuttara. On having gradually attained the age of intelligence, when the Master appeared in the world, at the time of the teaching of truth (dhamma) by Buddha, one day, he went to the monastery together with a large crowd of people, as aforesaid, sat himself down at the all-round end of the audience, and as he was listening to the teaching of dhamma, he noticed the Master, placing a bhikkhu(monk) at the foremost position of those who teach the truth (dhamma) and thought over it thus:– “It befits me also to become like this in time to come.” At the end of teaching, when the audience had arisen, he approached the Master, invited Him, made a great offering by himself (sakkāra) as aforesaid even, and said thus to the Blessed One. “Venerable Sir! By means of the performance of this devoted duty, I do not desire any other preosperity; just as, however, that bhikku(monk), seven days ago from now, was placed at the foremost position of teachers of truth (dhamma) in the self-same manner, may I become chief of bhikkhus(monks) who are teachers of dhamma in the dispensation of a Buddha, in future.” Thus, he made his aspiration. The Master looked into the future, found out the condition of the materialisation of his aspiretion and made His prophecy thus: “In time to come, a hundred thousand aeons (kappa) hence, there will appear Buddha, Gotama by name; in His depensation, you will become a monk and come to be chief of teachers of dhamma.” After having done good deeds there as long as his life span lasted, he passed away thence, wandered about his rounds of repeated rebirths among gods and men, storing up a good load of merit and knowledge for a hundred thousand aeons (kappa) and at the time of our Blessed One, was reborn as the nephew of the Thera Aññāsikoṇ̄dañña, in a highly wealthy brahmin family in a brahmin village, Donavatthu, by name. On his naming day, they gave him the name “Puṇṇa.” When the Master, after having attained perfect Buddhahood, gradually arrived at Rājagaha as He kept turning the excellent wheel of truth (dhamma) and was dwelling depending on that city, he Puṇṇa, became a monk and gained the upasampadā ordination in the presence of the Thera Aññāsi Koṇ̄dañña. After having done all preliminary duties, he gave himself up to strenuous effort (padhāna) and saying to himself “I shall go to the presence of Buddha, only after I have made myself atain the highest height of monk’s duties,” did not go along with his uncle-Thera to the prasence of the Master, but stayed behimd even in environs of Kapilavatthu. Doing deeds of such character as to make himself wisely mindful, he indulged himself in the development of spiritual insight (vipassanā) and attained Arahantship but before long. This had been said also in the Apadāna thus: “I am a teaching reciter and commiter into memory of knowledge (manta) having gone to the further shore of the sea of three vedas. Followed by my pupils I approached the most excellent of men, Padumuttara, the knower of the world, the proper recipent of sacrificial donations, the great sage announced my deed with brevity. That I, having listened to the truth (dhamma) paid my homage to the Master, took my depar- ture facing south (or right) having lifted up my clasped hands. After having listened with brevity, I reproduced and spoke in extenso. When I spoke so, all my pupils, having listened to me, came to be in their own elements. Having dispelled my own brahmanical view, my mind became piously pleased with Buddha. I taught in brief also and but likewise in extenso. I was one who knew the method of super- truth (abhidhamma) of the cleanly pure kathāvatthu (the foundaton of discourses); after having made it clearly known to all, I live canker-free. Five hundred aeons (kappa) ago, from now, four good devotees, endowed with seven sorts of gems were relers in the four islands. Four kinds of analytical knowledge, … the instruction of Buddha has been carried out. Sons of good-family who became monks in the presence of that Thera Puṇṇa, however, were five hundred in number. Because the Thera himself had gained the foundations of teaching (kathāvatthu) he instructed them also with ten foundations of teaching (kathāvatthu). Having made themselves established in his discipline, all of them even attained Arahantship. Having come to know the state of their having themselves attained the highest height in what ought to be done by a monk, they approached their spiritual preceptor and said thus:– “Venerable Sir! Ours is the attainment of highest height in what should be done by a monk; we are also gainers of ten foundations of teaching (kathāvatthu); time now is for us to see Dasabala.” On having heard their words, the Thera thought thus:– “The Master knows the state of my having gained the ten foundations of teaching (kathāvatthu); on teaching the truth (dhamma) I teach but without making myself free from the ten foundations of teaching; when I go, all these bhikkhus(monks) will go surrounding me; It is, however, not proper for me to see Dasabala, having gone in this manner to contact one another in crowded society; now, let these ones go and see.” He then said to those bhikkhus(monks) thus:– “Friends! You should go ahead and see the Tathāgata; pay your homage at His feet with my massage; I also am coming by the road you had travelled.” Those Theras, all of whom also were residents of the kingdom of nativity of Dasabala, all of whom were canker-free, all of whom were gainers of ten foundations of teaching (kahtāvathu) properly accepted the advice of their own spiritual preceptor (upajjhāya), payed homage to the Thera, proceeded on their gradual journey went past the travelling distance of sixty leaguues (yojana) reached the great Veḷuvana (bamboo grove) monastery, at Rājagaha, paid their homage at the foot of Dasabala and sat themselves down on one side. This is, indeed, customary, however, for Buddhas, the Blessed Ones, to exchange hearty greetings together with bhikkhus(monks) who are their guests. Thus, having made such sweet conversation as in this way of asking: “O monks! How do you fare?” and so on and asked thus: “O monks! From where had you come?” Thereupon when told by them that they had come from the native place, Buddha asked about the bhikkhu(monk) the gainer of ten foundations of teaching (kathāvatthu) thus:– “O monks! Who indeed, is in this maner well-developed among bhikkhu(monk) who are his fellow-leader of chaste life (brahmacārī) who belong to the same land of birth, in the ground of nativity, namely: ‘himself being of few desires he makes his teaching on few desires to the bhikkhus?” They also informed Him thus:– “Venerable Sir! The son of Mantānī, the venerabe Puṇṇa, by name (is he).” On having heard that information (kathaṃ) the venerable Sāriputta became desirous of seeing the Thera. Then the Master went from Rājagaha to Sāvatthi. The Thera Puṇṇa also, on having heard the state of Dasabala’s having reached there, went there saying to himself: “I shall see the Master” and well arrived at the presence of Tathāgata, even inside His fragrant chamber The Master taught the truth (dhamma) to him. The Thera listened to the truth (dhamma) paid his homage to Dasabala went to the dark forest (andhavana) for the prupose of meditating in seclusion (paṭisallāna) and sat himself down at the foot of a certain tree for his day stay. The Thera Sāriputta also, on having heard about his arrival, went looking ahead attentively, noted his opportunity properly, approached him who was seated at the foot of a tree, made mutual hearty greetings together with the Thera, and asked him in succession the seven sorts of clear purity. The Thera also in making his answer to whatever was asked of him gladdened the mind of the questioner with the illustrative example of chariot-drive; they mutually approved of what was well-said by each one. Then, subsequently, the Master, seated in the midst of the clergy of bhikkhus(monks), placed the Thera at the foremost position of teachers of truth (dhamma) saying thus:– “O monks! This one is the chief of my disciple-bhikkhus who are teachers of dhamma, this, namely, Puṇṇa.” After having reflected upon his own prosperity of emancipation (vimutti) one day, he became full of most and delight, saying to himself thus: “Depending upon the Master, myself as well as other many living-beings had been clearly set free from the misery (dukkha)0 of rounds of repeated rebirths (saṃsāra); self-service to good people is indeed much beneficial.” He uttered the stanza starting with “sabbhireva samāsetha. (stay together with good people), let loosing the speed of zest or elation (pīti) by way of solemn utterance. 4. Therr the expression sabbhireva means even with good people. Here, however, by good people is meant such noble ones (ariya) as Buddha and so on. Indeed, they are said to be “santo sappurisa (good people),” distinctively, because of the fact they had reached exalted superiority in good dhamma after having abandoned the unreality totally and also because of the fact that they are praised along with their excellence. Samāsetha is to be construed as stay similarly, should live together: One would become co-dweller in serving them, properly listening to theirs, getting into the adherance also to their sign of speculation (diṭṭhānugati); thus, is the maning. Paṇ̄dite hatthadassibhi indicates their praise. Paṇ̄dā is said to be wisdom (paññā); this wisdom has been well sprung up for these people; thus, paṇ̄dita, wise people. On account of that even, they see steadfastly such sorts of benefit as one’s own advantage and so on; thus, atthadassino (the seera of benefit). You should live together with those wise people who are seers of benefits. If asked why? Since they are wise good people, they or those serving them well, because of becoming definite prometers of welfare and because of their being peaceful but by means of knowledge of noble path (magga) and so on, are attha, benefit; because great quality as well as calmness (or goodness), they are mahanta (great); because they are unfathomable as well as because of their pasture being profound knowledge, they are gambhīraṃ (deep); because of the fact that they could not be seen by such people as are of low desires and because of the fact that they should be seen with difficulty by others also they are duddasaṃ (difficult to be seen); because of their pasture being subtle knowledge due to their being difficult of seeing, and due to their having the nature of being delicate and subtle, they are nipuṇaṃ (subtle); because of the nature of being fine (sukhuma) even due to subtlety, they are atomic, (aṇuṃ) nibbāna; alternatively, because of being the nature of absolutely ultimate meaning, due to steadfast significance it is atthaṃ (welfare); because of the characteristic of greatness due to the naking of the state of a noble (ariya), it is mahantaṃ (great); because of the nature of not being clear it is gambhīraṃ (deep); should be seen with difficulty, not able to see easily; thus, duddasaṃ (difficult of seeing); due to depth it is difficult to see, because of being difficult to see it is ganbhīra (deep); thus, is the fourfold noble truth; distinctively, nipuṇaṃ aṇuṃ (subtle and atomic), is the truth of cessation of suffering (nirodha); thus, in this manner, dhīrā samādhigacchanti (wise people achieve the fourfold noble truth); because of being endowed with firmness (dhīti) they are dhīra (firmly wise people); after having indulged themselves in the development of mental exercise (kammaṭṭhāna) on the fourfold noble truth, they but properly make their achievement. The expression appamattā means:–with eagerly attentive mindfulness everywhere, fulfilling the proper attainment (paṭipatti) of diligence. The expression vicakkhaṇa means:– they are clever and well versed in the development of spiritual insight (vipassanā). Therefore you should stay together with good people even; thus, is the interpretation. Alternatively, this expression: paṇ̄ditehatthadassībhi; thus, is the ablative case (nissakka). Since because of wise seers of welfare having become originators (samudāyabhūta), firmly wise people who are diligent, of discerning wit (vicakkhaṇa) achieve by themselves the benefit possessed of such distinctions as great and so on; therfore, you should stay together but with such good people as those aforesaid; thus, is the connection. In this manner, this was also the stanza which explains the Arahantship of the Thera by illuminating the Thera’s proper penetration (paṭivedha). The Commentary on the stanza of the Thera Puṇṇa is complete. **********oOo********* ----